1 Corinthians 15:24-28
 

Hey everyone, I was just wondering if anyone could explain 1 Corinthians 15:24-28 to me. I'm a 21 year old oneness believer and Ive asked a couple oneness preachers about this and still havent got an explanation.

Re: 1 Corinthians 15:24-28
 

1 Corinthians 15:24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.

25For he must reign, till he hath put all enemies under his feet.

26The last enemy that shall be destroyed is death.

27For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him.

28And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

Good question. Couldn't it simply be explained with the Christ is both a man and God kind of explanation usually used though? What is the actual problem you see in that verse in relation to oneness?

Re: 1 Corinthians 15:24-28
 

Well, Christ was a man. Then that man (the human side of Jesus) died. Oh, but he rose again. So now He's both man and God again. So, is it that human side of Christ that is referred to as the Son, above? It he living and breathing and eating and drinking again? In Heaven? And subject to His Father, again? Etc.?

Ah, Oneness. Gotta love its simplicity! ;)

Re: 1 Corinthians 15:24-28
 

It's verse 28 that mostly gets me about the Son being subject unto the Father.

Also verse 24 about the Son delivering the kingdom to God even the Father. Also in that verse it says the Son will put down all authority.

Re: 1 Corinthians 15:24-28
 

When all work is finished, all things are under his feet and the last enemy destroyed, then the office of the Son will need be no more and will end. It will revert to the office of the father.

Re: 1 Corinthians 15:24-28
 

I see it as a bigger problem for Trinitarianism. If Jesus is a divine co-equal and co-eternal being or person other than the Father, how can he be subject to the Father without violating his co-equalness? Here we see the humanity, the man Jesus Christ, being subject to the Father after having subdued all things.

Re: 1 Corinthians 15:24-28
 

I always saw this as understanding the sonship, Joh 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.
In other words Jesus was only thought of as the son of God until in that office he fulfilled all things. Then we would no longer think of him as the son but just as God the father. As I see it Jesus is the only body of God we will see. As a fleshly body on earth we saw him as the son of God but when all things are complete thru him. Then God will be all in all and thru all we will no longer see him as the son.

Re: 1 Corinthians 15:24-28
 

Sometimes it helps to read it in another version...

24Ensuite viendra la fin, quand il remettra le royaume à celui qui est Dieu et Père, après avoir détruit toute domination, toute autorité et toute puissance.
25Car il faut qu'il règne jusqu'à ce qu'il ait mis tous les ennemis sous ses pieds.
26Le dernier ennemi qui sera détruit, c'est la mort.
27Dieu, en effet, a tout mis sous ses pieds. Mais lorsqu'il dit que tout lui a été soumis, il est évident que celui qui lui a soumis toutes choses est excepté.
28Et lorsque toutes choses lui auront été soumises, alors le Fils lui-même sera soumis à celui qui lui a soumis toutes choses, afin que Dieu soit tout en tous.


:heeheehee

Really very good question. I tried looking it up in several other versions. To me, it still didn't make sense from a traditional oneness viewpoint.

Re: 1 Corinthians 15:24-28
 

Goodness, sorry, I didn't mean to kill a good post. Doesn't anyone here read French?

(me either.)



Try this:
1 Corinthians 15:24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
25For he must reign, till he hath put all enemies under his feet.
26The last enemy that shall be destroyed is death.
27For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him.
28And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

Angels, being spirit only and eternal only, have a one time choice. The devils can't come back to God. Once they sinned, they were condemned eternally. But when God made man flesh, He made a way for man to sin and still come back. As long as man was alive in his flesh, he had unlimited choices of whether to do right or wrong. Knowing man would eventually make the wrong choice, He also had to make a way and a plan for Him to interact with man. That's why, Jesus is the lamb slain from the foundation of the world-not just since Adam's fall. Because God had already, with the temptation, made a way of escape.

That's also the reason that God drove Adam and Eve out of the garden. Not as punishment, not in cruelty, but to save them from themselves. If they had stayed and God hadn't guarded it, they would also have eaten from the tree of life. After they had sinned if they had eaten from the tree of life, they would have (just like the angels) been condemned forever.

These verses aren't discussing oneness or trinity. They are discussing a very different topic indeed-salvation. Since the foundation of the world, God's plan of salvation has been Jesus. When the end of the world has come, and final victory over death is won, we will no longer need a mediator in Jesus or salvation through him. At that point there will be no more need for the cross; our victory will be won.

Look in the end of Revelations. How often, as that prophecy progresses, is Jesus seen as a king, a victor, a ruler, a lion? How often is He seen as a lamb, as slain, and so forth? The focus at the end of time will change from our need of salvation to our victory in Christ.


Sorry if that doesn't make sense to all the deep theologians. Its hard to explain what I see without getting shot to pieces, because it isn't taught. But it seems to work, anyway.

Re: 1 Corinthians 15:24-28
 

Re: 1 Corinthians 15:24-28
 

Thoughts, answers, and opposing views are welcome...

;)

Re: 1 Corinthians 15:24-28
 

check out this book for an answer by someone who is supposed to be an authority on Oneness

go to pages 141-143

Re: 1 Corinthians 15:24-28
 

Interesting. I still like my idea too, though! :christmoose

Re: 1 Corinthians 15:24-28
 

I agree with missoruimary.

Son of God is an office God manifested in to save mankind. Without need of salvation after the white throne, this office is not required. He is presently even intercessor. And when it is all said and done, and our struggle is over, and no sinners exist and no imperfected saints still in mortal state exist. Sonship ceases.

Re: 1 Corinthians 15:24-28
 

That book has a good explanation, Sam. I arrived at the same conclusions as D.L. Welch before I read the book. I guess that makes him right. ;)

Acts 7:55-56 says 'But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened and the Son of man standing on the right hand of God.'

So in this scripture, it doesn't say he saw God, it says he saw the glory of God, which doesn't contradict John 1:18, and 1 John 4:12. Moses also saw the glory of God.

Something I've often wondered about, is what happened to the resurrected body of Jesus after he ascended into heaven? Did God toss it in a crematorium, brush his hands, and say, 'Well, done with that part of my plan of salvation'. No, obviously the man Christ Jesus is still in heaven, as Stephen testified. And as we know, the Son of Man, the human form of Jesus, is not a deity, so Stephen saw one God, and at his right hand, the body he created from virgin birth to be his sacrifice on earth. This is no different than the situation prior to Christ's ascension to heaven; his body is just in a different place is all.

Now, something I haven't figured out is what will happen when we get to heaven, and how does 1 Corinthians 15:20-29 fit into this? It sounds to me like the Son (the humanity) will no longer be needed. He was our sin offering, and the firstfruits of the resurrection which will take place when He returns. 'Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power.' After he returns, it sounds like the role of the man Christ Jesus will be completed, and God will no longer have a need for the Spotless Lamb. There will no longer be a need for a mediator, as sin and death have been defeated and His bride will be in their glorified forms.

Anybody have a correction or a different take on this? Still learning here.

Re: 1 Corinthians 15:24-28
 

Ahh back when Aquila was Oneness. :-P

Re: 1 Corinthians 15:24-28
 

yes before he saw the partial light :lol

Re: 1 Corinthians 15:24-28
 

More like he looked directly into the light and was blinded

Re: 1 Corinthians 15:24-28
 

One day we get to see that light,

Re: 1 Corinthians 15:24-28
 

I never have understood that passage.

Re: 1 Corinthians 15:24-28
 

Try this on for size, Joh 1:14 And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

My understanding in oneness Jesus was the expression of God made flesh. Or God in a fleshly blody. However one wants to discribe it is alright by me. the point here is that while on earth we knew this body as the "Son of God" or "the only begotten of teh father" In other words in this time of life God presented himself in a bodily form born of a women and called himself the son of God.

God being a spirit being cannot be seen unless he presents himself in a form that is tangeble or visible. I beleive the term is theophany but don't quote me on that. Anyway as I see it the body of Jesus is the final presentation God makes himself know to mankind. When in Corinthians the son becomes subject to God simply means, he will no longer be known as the son, as the redemptive work of the son will be finished, instead we will see him as he is from the foundation of the world. God will be all in all, Jesus is the only body of God we will ever see. We will see him then as God.

Just my thoughts

Re: 1 Corinthians 15:24-28
 

Sounds good to me!

Rev. 4:2 "And immediately I was in the spirit: and, behold, a throne was set in heaven, and [one] sat on the throne.

Re: 1 Corinthians 15:24-28
 

What did they all say "I don't know"? or did they just walk away with out answering?

Here is a Oneness view by Daniel Segraves

No copywrite warning on this web page

http://danielsegraves.blogspot.com/2...p-kingdom.html

Another Look at "Delivering Up the Kingdom"
“Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. For He must reign till He has put all enemies under His feet. The last enemy that will be destroyed is death. For ‘He has put all things under His feet.’ But when He says ‘all things are put under Him,’ it is evident that He who put all things under Him is excepted. Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all” (I Corinthians 15:24-28, NKJV).

After all opposition to Christ’s rule has ended, He will deliver the kingdom to God the Father. The subjection of everything to Christ excludes God the Father, for the Son Himself will be subject to God in order that God may be “all in all.” Several questions arise from I Corinthians 15:24-28: Since a time will come when Christ delivers the kingdom to God the Father, does this mean Christ will no longer reign? If God the Father has put all things under the feet of Christ with the exception of Himself, what is the relationship of Christ and God the Father? Does this refer to ontological or functional subordination? Does the statement “then shall the Son also himself be subject unto him that put all things under him” mean that the Son is not now subject to Him? What is different about this future subjection of the Son from His present subjection? Is God not “all in all” prior to this event?

Christ’s reign is eternal.

Christ must reign “until” He subdues all enemies, but this does not mean His reign will end. It means His reign will extend up to the point when His enemies are subdued, without addressing what will occur afterwards. If I Corinthians 15:24-28 indicates changes in Christ’s reign or in the relationship between God the Father and Christ, it suggests that Christ’s reign is temporary. This cannot be the case, as seen in Revelation 11:15: “The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!” (NKJV). The eternal throne is the throne “of God and of the Lamb” (Revelation 22:3, NKJV). Whatever it means for Christ to deliver the kingdom to God the Father and for Christ to reign until He has subjugated all enemies, it cannot mean there comes a time when the reign of Christ is terminated.

The context of I Corinthians 15:24-28 is the resurrection of the dead. In spite of the claims of some of the Corinthians, there is a resurrection, of which Christ’s resurrection is proof. Furthermore, if Jesus rose bodily, He still exists and will continue to exist throughout eternity as the God-man. The bodily resurrection of Christ, therefore, guarantees the permanence of the Incarnation; and because the Incarnation is permanent, the relationship between the Son and God the Father is constant.

Is Christ’s subordination ontological or functional?

In order to maintain the position that God is three co-equal persons, Trinitarian theology describes Christ’s subjection to the Father as functional subjection. [1] In other words, since Christ—viewed as the second person in the Godhead—is co-equal with God the Father—viewed as the first person in the Godhead—His subjection to the Father is not based on His being (ontological), for He is co-equal with the Father. Rather, it is a functional subjection for a specified purpose.

However, the subjection of Christ to God the Father is both functional and ontological. The Incarnation is certainly functional. God was manifest in the flesh for the express purpose of redemption. We also know that Jesus Christ—God incarnate—will judge the world.

However, there is more to the subjection of Christ than the functions of redemption and judgment. I Corinthians 15:24-28 addresses the role of Christ after His works of redemption and judgment are completed. Since Christ is fully man and fully God, the humanity of Christ is also ontologically subject to God the Father. Once the purpose for the Incarnation is completed, the subjection is no longer functional, for the function has been accomplished. At the point when Christ delivers the kingdom to God the Father, His subjection will be purely ontological.

The Son is and will always be subject to God the Father.

Human nature is, by definition, ontologically subordinate to God. Christ is one integrated person who is both divine and human. In order for His humanity to be meaningful, it was necessary for Christ to voluntarily limit Himself within the parameters of that which is essentially human. All references to the subjection of Christ to God, whether past, present, or future, depend upon Christ’s solidarity with the human race.

The use of “Christ” emphasizes the Incarnation. In verse 28 Christ is referred to as the “Son.” The identification of the Son as “Lord” calls attention to His deity as Yahweh. To identify the Son as Christ emphasizes His humanity and the fact that He is the anointed One. Paul’s primary Christological focus in I Corinthians is on the Son as Messiah. Except for four references (I Corinthians 5:5; 6:11; 11:23; 12:3), Paul identifies the Son as Christ. In I Corinthians the Son is identified as “Christ” forty-four times, as “Lord Jesus Christ” ten times, as “Jesus Christ” four times, as “Christ Jesus” four times, as “Jesus Christ our Lord” three times, and as “Christ Jesus our Lord” once.

The God-man will terminate all opposition and deliver the kingdom to God the Father. “God the Father” refers to God transcendent—God above and beyond the Incarnation. [2] God will conquer sin’s consequences not by means of His transcendence or immanence, but by means of His manifestation in the flesh. Redemption is rooted in the Incarnation.

The subjection of all things to Christ fulfills Psalm 8:6: “You have made him to have dominion over the works of Your hands; You have put all things under his feet.” This subjection includes only the created realm; God the Father is not subjected to the Messiah. The use of Psalm 8 in I Corinthians 15:25-27 and Hebrews 2:5-9 indicates that although the created realm is ontologically subordinate to the Messiah, it is not presently subjected because of the sin problem. The Fall was not just the fall of humans, but of the entire created realm. Creation, now subjected to futility because of sin, “will be delivered from the bondage of corruption into the glorious liberty of the children of God.” (See Romans 8:19-24.) Because the final defeat of death is yet future, and because death is the consequence of the Fall, we could say that the created order is at this time ontologically subordinate to the Messiah, but not behaviorally subordinate. Sin is now in its death throes, something like a snake whose head has been cut off, but who continues to flail about. On the other hand, Christ is presently subordinated to God the Father, because no sin problem is involved.

When all things are made subject to Christ, “then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all” (verse 28). This statement must be understood so as to avoid suggesting that the Son is not now subject to the Father.

No essential change in Christ’s nature is indicated in this passage. He will always be as He has always been. The relationship between Christ and God the Father as described in this passage is the same as elsewhere. The Son is always submitted to God transcendent. This is due to the human existence in which God humbled Himself.

The word translated “then” (tote, as opposed to eita in verse 24) need not mean “thereupon” or “thereafter.” It can mean “at that time,” with no idea of a point of origin. [3] It may mean that the state of things at this time will be as described. What is presently true continues to be true into eternity.

Even though hypotagesetai (“will be subjected”) is a future passive indicative, this may still indicate only that this is how things will be in the future. If hypotagesetai is read as a future passive indicative, it means in the future Christ’s subjection will be accomplished by someone outside of Himself. But this future passive indicative may function as a middle instead of a passive, with the subject represented as doing something for, to or by himself. [4] This is the same status that the Son of God assumed during His days on earth.

Jesus is not just an historical figure. He will continue to exist throughout eternity in His human existence as well as in His deity. This means that all human beings will continue to exist, for Christ’s essential humanness is no different than our humanness. Because He stands in solidarity with us, we stand in solidarity with Him. If He had discarded His humanity at death, not only would He not have experienced bodily resurrection, but neither would we have any certainty about our future.

1 See Gordon D. Fee, The New International Commentary on the New Testament, The First Epistle to the Corinthians (Grand Rapids, MI: William B. Eerdmans Publishing Co., 1987), 760.
2 This is from the perspective that “God the Father” is a reference to God transcendent, the Son of God is a reference to God incarnate, and Holy Spirit is a reference to God immanent. In the final analysis, however, God is One. The same God who is transcendent is incarnate and immanent. The KJV has, “God, even the Father.”
3 F. Wilbur Gingrich, Shorter Lexicon of the Greek New Testament (Chicago: The University of Chicago Press, 1965), 219.
4 See A.T. Robertson, A Grammar of the Greek New Testament in the Light

Re: 1 Corinthians 15:24-28
 

No no no no no! LOL.. This body is not "the Son of God".

The Son of God is a Person with both Divine and Human natures. The term "Son of God" does not refer to a body

Re: 1 Corinthians 15:24-28
 

Luke 1:35 "And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God".
Isaiah 7:14.

Re: 1 Corinthians 15:24-28
 

I believe that we must do away with all 'trinitarian' viewpoints and vocabulary if we are going to explain the Incarnation and the Word correctly. As long as we accept and use their terms and deffinitions we will always be at their mercy.

That having been said, I can say amen to everything said thus far concerning the 'onenes' position.

Re: 1 Corinthians 15:24-28
 

http://www.cyberhymnal.org/htm/d/f/h/dfhglory.htm

Down From His Glory

Words: Will..iam E. Booth-Clib..born, 1921.

Music: Ar..ranged from E. di Capus (MI..DI, score).


--------------------------------------------------------------------------------

Down from His glory,
Ever living story,
My God and Savior came,
And Jesus was His Name.
Born in a manger,
To His own a stranger,
A Man of sorrows, tears and agony.

Refrain

O how I love Him! How I adore Him!
My breath, my sunshine, my all in all.
The great Creator became my Savior,
And all God’s fullness dwelleth in Him.

What condescension,
Bringing us redemption;
That in the dead of night,
Not one faint hope in sight,
God, gracious, tender,
Laid aside His splendor,
Stooping to woo, to win, to save my soul.

Refrain

Without reluctance,
Flesh and blood His substance,
He took the form of man,
Revealed the hidden plan,
O glorious myst’ry
Sacrifice of Calv’ry,
And now I know Thou art the great “I Am.”

Refrain

Re: 1 Corinthians 15:24-28
 

Reread the post, I never said the body was the son of God I said he was called the son of God in redemtion. (We beheld him as the son of God)
But I did say God taberncled himself in the body, Just as he taberncled himself in the taberernacle in the wildreness, between the cheribim on the ark of covanant. All I am saying is that when the redemptive work is done, we will not longer need to think of Christ as the son of God, we will see him and know him as he is God in all through all. As I said before God is invisible even in our glorified bodies we cannot see the invisible God unless he makes himself manifest in a form (bodily) hence the (glorified bodily) form of Jesus.

Re: 1 Corinthians 15:24-28
 

So the man Christ Jesus will be annihilated??? And no longer exist?

Re: 1 Corinthians 15:24-28
 

Sonship is not anonymous with man. It is position.

Re: 1 Corinthians 15:24-28
 

scripture were the son goes away? Bernard does a bad job on this, and states the office of the sonship will go away. but infact it never does.

Re: 1 Corinthians 15:24-28
 

There is a time when the process of redemption shall be complete, and there shall no longer be a need for atonement, healing, and forgiveness. The work of the cross shall be complete and the blood of Christ will have acheived its eternal purpose. At this point an advocate will not be necessary. All of the course of history will stop, and the Almighty will always relate to man in the fullness of His revelation to man as a most personal God as shown in His revelation of Himself as Jesus Christ.

Re: 1 Corinthians 15:24-28
 

SYNONYMOUS, I mean. :)

Re: 1 Corinthians 15:24-28
 

What do you feel the passage in 1 Cor 15 means?

Re: 1 Corinthians 15:24-28
 

pretty much at the end Jesus is gonna give back all the power and authority that he recieved from His father. To His Father.

ofcourse there is more in the chapter but concerning our topic

Re: 1 Corinthians 15:24-28
 

There is a bit more to it than that, though. It says this will occur so that God will be all in all.

Re: 1 Corinthians 15:24-28
 

yes but that to me doesnt men the end of the Son.

Re: 1 Corinthians 15:24-28
 

What purpose is there in the Son after this point? I think we will always see a physical immortal Son of God after this point. But beyond that...

Re: 1 Corinthians 15:24-28
 

I dont know we can discuss it when we get there !!:thumbsup

Re: 1 Corinthians 15:24-28
 

I guess what this means is that after everyone is saved that will ever be saved, there is no need of a Savior any more so God retires that office?